Buddhism by Numbers TWO: -Two accumulations (Tib. tsoknyi; Wyl. tshogs gnyis; Skt.

sambhradvaya) the accumulations of merit (Sanskrit. puya; Tib. snam) and wisdom (Skt. jna; Tib. yeshe) -Two aspects of bodhichitta (Wyl. zur gnyis/don gnyis) two aspects of relative bodhichitta: focusing on sentient beings with compassion (Wyl. snying rjes sems can la dmigs pa) focusing on perfect enlightenment with wisdom (Wyl. shes rab kyis rdzogs byang la dmigs pa)

-The two aspects of omniscience (Wyl. mkhyen pa gnyis):

1. knowledge of all things in their nature (Wyl. ji lta mkhyen pa) 2. knowledge of things in all their multiplicity (Wyl. ji snyed pa mkhyen pa)

-The two relative truths (Wyl. kun rdzob bden pa gnyis) are:
1. true relative (Wyl. yang dag kun rdzob; Skt. tathysavti), or conventional

truth (Wyl. tha snyad bden pa) 2. false relative (Wyl. log pai kun rdzob; Skt. mithysavti).
-Two extremes (Skt. divyanta or antadvaya; Wyl. mtha 'gnyis) eternalism and

nihilism. From a Buddhist perspective, all non-Buddhist philosophies are considered to fall into either of these two extremes. Even within Buddhism, there is an attempt by each philosophical school to avoid these extremes and to point out how other schools have to do so. In the King of Samadhi Sutra, the Buddha said: Existence and non-existence are extremes, Purity and impurity are extremes as well, Thus, having relinquished both extremes, The wise do not dwell even in the middle. Nagarjuna wrote: To say it is is a conception of permanence, To say it is not is a view of nihilism, Therefore the learned should dwell

In neither existence nor non-existence.

How the Four Schools Avoid the Two Extremes

The Vaibhashikas avoid the extreme of eternalism since the cause has ceased at the time of the effect. They avoid the extreme of nihilism since the effect arises directly after the cause. The Sautrantikas avoid the extreme of nihilism since the continua of unconditioned phenomena exist uninterruptedly. They avoid the extreme of eternalism since these phenomena are momentary. The Chittamatrins avoid the extreme of eternalism since the imaginary/imputed nature is not truly existent. They avoid the extreme of nihilism since the dependent nature is truly existent. The Madhyamikas avoid the extreme of nihilism since all phenomena exist conventionally. They avoid the extreme of eternalism since phenomena are ultimately non-existen -The two form kayas (Wyl. gzugs sku gnyis), or rupakayas of a buddha are:
1. the nirmanakaya and 2. the sambhogakaya.